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A central question in the current neurolegal and neuroethical literature is how brain-reading technologies could contribute to criminal justice. Some of these technologies have already been deployed within different criminal justice systems in Europe, including Slovenia, Italy, England and Wales, and the Netherlands, typically to determine guilt, legal responsibility, or recidivism risk. In this regard, the question arises whether brain-reading could permissibly be used against the person's will. To provide adequate legal protection from such non-consensual brain-reading in the European legal context, ethicists have called for the recognition of a novel fundamental legal right to mental privacy. In this paper, we explore whether these ethical calls for recognising a novel legal right to mental privacy are necessary in the European context. We argue that a right to mental privacy could be derived from, or at least developed within in the jurisprudence of the European Court of Human Rights, and that introducing an additional fundamental right to protect against (forensic) brain-reading is not necessary. What is required, however, is a specification of the implications of existing rights for particular neurotechnologies and purposes.

Dream Tending is a system for working with dreams that draws from elements of Jungian psychology and archetypal psychology, focusing on encountering dream images as living entities. The element of play is a vital but unarticulated aspect of Dream Tending, which merits exploration. The concept of play has been a significant topic for psychologists such as D. W. Winnicott, as well as contributors to the fields of social history and philosophy such as J. Huizinga and H. G. Gadamer. This article reviews the theoretical basis of Dream Tending emerging from the ideas of Jung, Hillman, and H. Corbin, and then applies the idea of play as developed by Winnicott, Huizinga, and Gadamer to the Dream Tending skills set. It concludes with a discussion of the clinical implications of focusing on play as a mediator of what Corbin referred to as imaginal space.

Legal evaluations of brain imaging-based memory detection typically take into account the voluntary nature of the test. In this chapter, we will discuss to what extent the legal arguments change if memory detection could be administered in other states of consciousness, specifically in sleeping participants. It is argued that the biological trace—i.e. The recording of brain activity—exists independently of the will of the suspect and therefore receives less protection under the european convention of human rights. The cognitive trace—that discloses the content of memories—however, is considered dependent of the will of the suspect, and memory detection during sleep constitutes unlawfully circumventing the right to remain silent.

The current debate on closed-loop brain devices (CBDs) mainly focuses on their use in a medical context; possible criminal justice applications have only received incidental scholarly attention. Unlike in medicine, in criminal justice, CBDs might be offered on behalf of the State and for the purpose of protecting security, rather than realizing healthcare aims. It would be possible to deploy CBDs in the rehabilitation of convicted offenders, similarly to the much-debated possibility of employing other brain interventions in this context. Although such use of CBDs could in principle be consensual, there are significant differences between the choice faced by a criminal offender offered a CBD in the context of criminal justice, and that faced by a patient offered a CBD in an ordinary healthcare context. Employment of CBDs in criminal justice thus raises ethical and legal intricacies not raised by healthcare applications. This paper examines some of these issues under three heads: autonomy, human rights, and accountability.

Culturally focused research has gained momentum in many disciplines, including psychology. However, much of this research fails to pay attention to the unconscious dynamics that underlie the study of culture and culturally influenced human beings. Such dynamics may be especially significant when issues of marginalization and oppression are present. Therefore, this paper seeks to contribute a framework for understanding cultural dynamics, especially unconscious cultural dynamics, within depth psychological qualitative research influenced by Jungian and post-Jungian scholarship. Inquiry that is approached with a commitment to making the unconscious conscious seeks to empower and liberate not only the subject/object studied but also the researchers themselves. Following a brief review of multiculturalism in the context of analytically informed psychology, this paper offers several case examples that focus on researchers' integration of awareness of the cultural unconscious in their study of cultural beings and topics.

Purpose – The aim of this paper is to examine how a massively multiplayer online game (MMOG), World of Warcraft, serves as complex and, most importantly, scalable learning environment.Design/methodology/approach – The paper looks at the unique properties of World of Warcraft as a complex and scalable learning environment.Findings – The paper finds that by looking at World of Warcraft it can be understood how large‐scale networks of high value can be utilized and leveraged by smaller communities to succeed at team building, organization and talent development within complex and often rapidly changing environments.Originality/value – By examining World of Warcraft the paper demonstrates a complex social network that is constantly evolving itself, constantly reforming itself, and constantly pruning old useless or outdated information which can be applied to an enormous number of tiny networked communities of interest and practice.

The issue in media studies that concerns me the most is the way in which evidence is marshaled to support claims about games that are fundamentally flawed. Media studies is no stranger to the debates over media effects, and violence and fears about games seems to be particularly acute. Media psychologists are in rough agreement that games are bad for you and cause things like “increased physiological arousal” and “aggressive thoughts” and “aggressive emotions”. Cultural critics contend that most of these studies miss critical insights about media consumption, the transgressive nature of play, and the cultural context of gaming. Indeed, when these things are carefully accounted and rigorously controlled for, the negative effects of videogame violence seem to evaporate. The issue, I contend, is more about methodology than it is about content. And those methodological concerns have everything to do with how we approach game studies in the future.

As games, particularly virtual worlds, become increasingly popular and as they begin to approximate large scale social systems in size and nature, they have also become spaces where play and learning have merged in fundamental ways. More important is the idea that the kind of learning that happens in the spaces of these massively multiplayer online games is fundamentally different than what we have come to consider as standard pedagogical practice. The distinction the authors make is that traditional paradigms of instruction have addressed learning as “learning about,” while these new forms of learning deal with knowledge through the dynamic of “learning to be.”It is the authors' contention that the experiences offered within virtual worlds provide a fundamentally different way of thinking about learning that may provide some keys to the development of future pedagogical practice.

In this essay, I examine the representation of hackers in popular and, most important, judicial discourse to explore how hackers are defined both popularly and legally in terms of criminality. In tracing out the discourse of ‘computer crime,’ I argue that discourse about hackers’ criminality is focused on issues of the body, addiction and performance. The domain of hackers is generally considered a ‘virtual space,’ a space without bodies. The technology of punishment, however, has it roots firmly established in mechanisms that relate almost exclusively to the body. Even surveillance, which takes the body and the visual as its target is problematized by the notion of virtual space. As a result, hackers, as noncorporeal criminals, have corporeality juridically forced upon them. Crimes, such as trespassing, which occur in virtual space need to be documented in the physical world and attached to bodies. Attaching these crimes to the hackers’ bodies does two things: first, it focuses on acts of posses...

From the Publisher: "Cybercrime focuses on the growing concern about the use of electronic communication for criminal activities and the appropriateness of the countermeasures that are being adopted by law enforcement agencies, security services and legislators to address such anxieties. Fuelled by sensational media headlines and news coverage which has done much to encourage the belief that technologies like the Internet are likely to lead to a lawless electronic frontier, Cybercrime provides a more considered and balanced perspective on what is an important and contested arena for debate. It will provide an understanding of the basic issues relating to cybercrime and its impact on society." "This book will be essential reading for students of criminology, public administration, politics, sociology and social policy."--BOOK JACKET.

Paul de Man's conception of rhetoric is misguided. Based on his reading of Nietzsche, de Man argues that the historical and philosophical articulations of rhetoric suggest that persuasion exists as a derivative of trope. In this essay, I provide a rereading of Nietzsche's early conceptions of rhetoric that critiques de Man's separation of trope and persuasion. Through this rereading, I argue that Nietzsche's understanding of rhetoric parallels earlier historical articulations of rhetoric, which rely on a fusion of trope and persuasion as a means of the social production of knowledge. The essay concludes by arguing that Nietzsche's sense of perspectivism coincides with this social sense of rhetoric, and that de Man's separation of trope and persuasion becomes untenable when rhetoric is reconsidered within the thematic of Nietzsche's perspectivism.

L'A. examine dans quelle mesure l'esthetique nietzscheenne de la rhetorique opere un revirement total, par sa notion de simulacre, dans l'histoire de la rhetorique depuis Platon, et dans la comprehension de ses rapports avec la theorie de la connaissance

This essay examines the complex relationship between rhetoric and order in the works of Kenneth Burke, Friedrich Nietzche and Jacques Lacan. It argues for three differing, yet complementary, views of rhetoric and order, each having a corresponding epistemology and axiology, and concludes with an analysis of the construction of order in Thomas Hobbes's Leviathan, illustrating the convergence of the three perspectives as well as how each theory might be used to understand more fully the social construction of order through supernatural, social‐political and natural appeals.

Historical studies of church-state relationships in the United States frequently focus on either the philosophical background of religious toleration or the environmental circumstances in early America that combined to produce the First Amendment to the United States Constitution. Protestant writers have typically viewed Roman Catholics suspiciously because of medieval teach ings regarding church-state cooperation and because of the pat tern of church-state relationships in Catholic European coun tries. For over a century, however, major American Catholic historians have used actual events in America to discuss church